James Chapter 1
Introduction to the Book of James
The Book of James, traditionally attributed to James, the half-brother of Jesus Christ, is a profound and practical epistle written to the twelve tribes scattered abroad (James 1:1). Known in Hebrew as Ya’akov, James was likely the biological son of Mary and Joseph, and although once an unbeliever (John 7:5), he became a key leader in the Jerusalem church after the resurrection (Galatians 1:19; Acts 15). He was known for his intense Jewish background and uncompromising godliness. Historical sources suggest he was martyred around A.D. 62, likely during a power vacuum between Roman governors, making this epistle possibly one of the earliest New Testament writings, perhaps penned shortly after the dispersion noted in Acts 8:1–3.
Unlike Paul's epistles, James writes not primarily about doctrine, but about practical Christian living. His focus is on the evidence of genuine faith—a faith that is not dead or merely intellectual, but living, dynamic, and fruitful. James teaches that such faith will produce righteous works, not for salvation, but as the natural outcome of a transformed life. His teaching complements, rather than contradicts, Paul's message of justification by faith before God, by focusing on justification before men—the outward evidence of inward transformation (James 2:18).
James draws heavily from the teachings of Jesus, especially the Sermon on the Mount (Matthew 5–7), and his epistle includes over 60 imperatives in just 108 verses. This makes James the most concentrated New Testament book in terms of practical commands for Christian living.
Key Themes:
Living Faith: Genuine faith is always accompanied by righteous conduct.
Spiritual Maturity: True religion involves endurance under trials, purity of speech, care for the vulnerable, and separation from worldly corruption.
The Power of the Tongue: Speech reflects spiritual maturity and has the power to guide, destroy, or edify.
Warning Against Worldliness: Believers are called to humble submission to God and separation from the flesh, the world, and the devil.
The Danger of Partiality: Discrimination within the body of Christ violates the royal law of love.
Prayer and Patience in Trials: James emphasizes prayer, endurance, and trust in the Lord’s return as hallmarks of godly perseverance.
Outline of the Book:
Chapter 1 – Victorious Faith: Trials, temptations, and becoming doers of the Word.
Chapter 2 – Manifested Faith: Warning against favoritism; faith proven by works.
Chapter 3 – Controlling Faith: The destructive and directive power of the tongue.
Chapter 4 – Submissive Faith: Rebuke of worldliness and call to humility.
Chapter 5 – Patient and Expectant Faith: Warnings to the rich, encouragement for the suffering, and the power of prayer.
Theological Importance:
James reinforces that salvation is by grace through faith alone, but saving faith is never alone—it results in a changed life. This epistle is essential for understanding the practical outworking of New Testament faith and serves as a manual for Christian conduct in light of the indwelling presence of Christ.
Let me know if you'd like the introduction reformatted for a sermon outline or broken down into teaching slides.
A Living Faith in Trials and Temptations
A. Trials and Wisdom (James 1:1–4)
1. James 1:1 – A Greeting from James
“James, a bondservant of God and of the Lord Jesus Christ,
To the twelve tribes which are scattered abroad: Greetings.” (James 1:1, NKJV)
James opens his letter with a formal salutation, identifying himself not by familial connection to Jesus, but by spiritual submission. This short introduction holds profound implications regarding authorship, audience, and purpose.
a. The Identity of James
Though several individuals named James appear in the New Testament, early and reliable Christian tradition identifies this James as James the Just, the half-brother of Jesus Christ (Matthew 13:55), full brother of Jude (Jude 1), and a chief elder of the church in Jerusalem (Acts 15:13).
James, son of Zebedee was the first apostolic martyr (Acts 12:2), often known as James the Greater.
James, son of Alphaeus (Matthew 10:3) was another of the Twelve.
James, father of Judas (not Iscariot) (Luke 6:16) is scarcely mentioned.
But this James is the one to whom Jesus personally appeared after the resurrection (1 Corinthians 15:7), likely marking his conversion, since earlier he was counted among the skeptical brothers (John 7:5).
Later tradition describes James as a man of profound devotion—so frequently on his knees in prayer that they became calloused like those of a camel. He was eventually martyred in Jerusalem, thrown from the Temple pinnacle and beaten to death while praying for his attackers.
b. A Bondservant of God and of the Lord Jesus Christ
Despite being Jesus’ half-brother, James calls himself only a “bondservant” (Greek: doulos)—a term denoting total servitude and ownership by another. Among the Greeks, this term had demeaning connotations due to their high view of personal liberty, making its use here a humble and profound declaration.
That James does not highlight his familial tie but instead calls Jesus “Lord” (kurios)—a title reserved for God—is theologically significant. The early church used kurios to speak of Yahweh, and its application to Jesus here clearly affirms His deity.
c. To the Twelve Tribes Scattered Abroad
James writes “to the twelve tribes,” a Jewish expression referring to the whole covenant people of Israel, including those from all twelve tribes. Though some have wrongly suggested ten tribes were “lost,” Scripture refutes this notion (see Acts 26:7; Luke 2:36; 2 Chronicles 30:1-11).
At the time, Jews were dispersed throughout the Roman Empire, and Jewish Christians—likely driven from Jerusalem by persecution (Acts 8:1)—formed the primary audience of this epistle. Paul referred to this group as “the circumcision” (Galatians 2:8–9), and James himself was recognized as a key apostle to them.
Yet the epistle carries relevance for all believers, as James addresses the universal issues of trials, faith, wisdom, obedience, and sanctification.
d. Greeting
The word “greetings” (Greek: chairein) was a standard Hellenistic salutation, but James immediately follows it with the theme of “joy” (chara), establishing a deliberate wordplay. Where Paul begins with “grace and peace,” James sets the stage for an epistle focused on joy through suffering.
2. James 1:2–4 – Patient Endurance in Trials
“My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing.” (James 1:2–4, NKJV)
a. “Count it all joy…”
James calls believers to adopt a radical posture—joy in trials. He does not say “if” but “when”—trials are inevitable in the Christian life. Believers do not rejoice because of pain itself, but because of what God produces through it.
This parallels Peter’s teaching in 1 Peter 1:6–7:
“In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes… may be found to praise, honor, and glory at the revelation of Jesus Christ.”
James speaks of “various” trials (poikilos), encompassing all forms—persecution, sickness, loss, or spiritual testing.
b. “Knowing that the testing of your faith produces patience…”
Trials reveal and refine the quality of our faith. God allows tests not to see if we have faith (He already knows), but to reveal and strengthen it in us. As gold is refined by fire, so too is our trust in God tested by difficulty.
Romans 5:3–4 confirms this:
“And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope.”
The word “patience” (hupomonē) does not describe mere passivity or resignation. It means active endurance, a courageous perseverance that bears up under pressure without giving in.
c. “Let patience have its perfect work…”
James urges believers not to short-circuit the process. If we resist God's sanctifying work by complaining, despairing, or attempting escape, we hinder what He is doing in us. But if we submit to the process, patience brings spiritual maturity.
The goal is to become “perfect and complete, lacking nothing”—that is, spiritually whole and sanctified.
Paul echoes this in Philippians 1:6:
“Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.”
d. Faith’s Perspective in Trials
As Charles Spurgeon noted:
“The natural tendency of trouble is not to sanctify, but to induce sin… Hence we are taught to pray, ‘Lead us not into temptation,’ because trial has in itself a measure of temptation.”
Yet when received in faith, trials become instruments of spiritual formation. As believers remain under the weight of affliction, trusting God, they grow in endurance, character, and hope.
B. How to Receive Wisdom in Trials
James 1:5–8 – The Prayer of Faith for Wisdom
“If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.”
— James 1:5–8, NKJV
a. “If any of you lacks wisdom…”
Trials create a context in which believers must seek divine wisdom. Wisdom is not merely the accumulation of facts or theological knowledge—it is spiritual insight into the will of God and how to walk through trials in a way that pleases Him. It helps answer: “Should I endure this trial, or by faith act to change it?”
James doesn’t say “if” in a doubtful sense—he is acknowledging a common need. As believers endure hardship, their deficiency in wisdom becomes evident. They must be taught how to apply God’s truth to their suffering.
Proverbs 4:7 – “Wisdom is the principal thing; Therefore get wisdom. And in all your getting, get understanding.”
Ecclesiastes 7:12 – “Wisdom gives life to those who have it.”
Wisdom, especially during affliction, is not natural—it is supernaturally granted.
b. “Let him ask of God…”
Believers are exhorted to ask, not earn, buy, or work for wisdom. God is the only source of true, heavenly wisdom (Proverbs 2:6), and He gives it freely, without ridicule or reproach. This contrasts sharply with earthly authorities who often belittle those who ask for help.
Proverbs 2:6 – “For the Lord gives wisdom; From His mouth come knowledge and understanding.”
Matthew 7:7 – “Ask, and it will be given to you…”
i. He gives “liberally and without reproach.”
God gives as a king, not as a miser. He gives generously—not reluctantly—and does not shame us for our repeated need. His nature is to give, not to withhold.
“He is the God of the open hand, not the clenched fist.” — Calvin
“Let him ask of God—not of books, not of men, not of priests, but of God.” — Spurgeon
This is a clear call to direct prayer, offered in humility. To ask is to confess spiritual poverty and complete dependence upon the Lord.
c. “But let him ask in faith, with no doubting…”
Faith is the hand that receives. If one asks God for wisdom while doubting His goodness or readiness, that person is not truly trusting in God, but treating prayer as a last resort or a religious formality.
The one who doubts is likened to “a wave of the sea driven and tossed by the wind”—turbulent, directionless, and out of control. This man is unsettled in all areas of life, not just in prayer.
i. Four marks of the wave-like doubter:
Restless – Never at peace.
Unstable – Lacking conviction and endurance.
Driven – Controlled by external circumstances.
Destructive – Capable of damage to self and others.
“You know, dear friends, there is a way of praying in which you ask for nothing, and get it.” — Spurgeon
d. “Let not that man suppose…”
James rebukes the double-minded man—not for weak faith, but for divided loyalty. The Greek word for double-minded (dipsychos) literally means “two-souled.” Such a person attempts to serve both God and self, or God and the world. This hypocrisy leads to instability in “all his ways.”
Matthew 6:24 – “No one can serve two masters…”
Mark 9:24 – “Lord, I believe; help my unbelief!” (an honest cry of weak, not double, faith)
“The man of two souls—one for earth, one for heaven; who wants both worlds, and will lose both.” — Clarke
James 1:9–11 – The Humble and the Rich Before God
“Let the lowly brother glory in his exaltation, but the rich in his humiliation, because as a flower of the field he will pass away. For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.”
— James 1:9–11, NKJV
a. “Let the lowly brother glory in his exaltation…”
In God’s eyes, a believer’s spiritual status far outweighs his earthly condition. The poor man is to rejoice in his exaltation—his elevated position in Christ (Ephesians 2:6), not his financial lack. His suffering is temporary; his inheritance is eternal.
1 Corinthians 1:26–29 – “Not many wise according to the flesh… God has chosen the weak things of the world to put to shame the things which are mighty.”
Luke 6:20 – “Blessed are you poor, for yours is the kingdom of God.”
b. “But the rich in his humiliation…”
Just as the poor man must look upward, the rich man must look downward—in humility. His wealth is temporary and deceptive. Trials often strip away earthly confidence, revealing the true frailty of life and the need for God.
James will again warn the rich in James 5:1–6. Here, he offers pastoral instruction: do not trust in your resources. Glory in being humbled, not in possessions.
Proverbs 23:5 – “For riches certainly make themselves wings; They fly away like an eagle toward heaven.”
c. “As a flower of the field…”
James paints a sobering image: wealth is like a desert flower—briefly beautiful, then gone. The burning sun (scorching trial or divine judgment) causes it to wither. So too the rich man and all his pursuits will fade.
Psalm 103:15–16 – “As for man, his days are like grass; As a flower of the field, so he flourishes. For the wind passes over it, and it is gone…”
“If we put our life and identity into things that fade, we will fade with them. But if our identity is rooted in Christ, we are tied to what is eternal.” — adapted from Spurgeon
d. Spiritual Equality in Christ
Both the poor and the rich are brought to the same level at the foot of the Cross. Earthly status does not determine eternal reward. The poor man is reminded of his heavenly inheritance; the rich man, of his mortality and dependence on grace.
“By faith in Christ the two are equals.” — Lenski
C. Living for the Lord in Times of Temptation
James 1:12–16 – The Blessing, Nature, and Progression of Temptation
1. James 1:12 – A Blessing for Those Who Endure Temptation
“Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.”
— James 1:12, NKJV
a. “Blessed is the man…”
This verse echoes the Beatitudes from the Sermon on the Mount (Matthew 5:1–12), where true spiritual blessings are promised not to the strong, but to the humble, the persecuted, the pure, and the peacemakers. Similarly, James identifies spiritual blessing as resting on the one who endures temptation, not merely the one who avoids it.
It does not say, “Blessed is the man who is never tempted,” for such a man does not exist.
Nor does it say, “Blessed is the man who easily conquers temptation,” for temptation is rarely easily defeated.
The blessing belongs to the one who endures—the one who remains under pressure, persevering in love and obedience to Christ.
b. “For when he has been approved…”
The word translated approved (Greek: dokimos) means tested and proven genuine. God’s purpose in allowing temptation is not to lead us to sin, but to refine and prove our faith, like gold tested by fire (1 Peter 1:6–7).
This proves the difference between trials and temptations:
A trial tests us to refine our faith.
A temptation lures us to gratify sin.
Both may arise from the same circumstances, but God's aim is purification; Satan's aim is destruction.
c. “He will receive the crown of life…”
Those who endure receive the “crown of life”—not eternal life as a gift (which is by grace through faith), but as a reward for faithful perseverance.
Revelation 2:10 – “Be faithful until death, and I will give you the crown of life.”
2 Timothy 4:8 – “Finally, there is laid up for me the crown of righteousness…”
This is a rewarded crown, not salvation itself, and it is promised by “the Lord”—the same One who wore a crown of thorns that we might wear a crown of life.
“There is a crown for me… Then will I gird up my loins and quicken my pace, since the crown is so sure to those who run with patience.” — Spurgeon
d. “To those who love Him”
Love for Christ is the ultimate motive in resisting temptation. Mere fear of punishment or social shame is insufficient to defeat persistent temptation. Victory comes from a superior affection—a heart set on Christ.
John 14:15 – “If you love Me, keep My commandments.”
Genesis 39:9 – Joseph’s words: “How then can I do this great wickedness, and sin against God?”
“So that those who endure temptation rightly, endure it because they love God… They cannot fall into sin because it would grieve Him who loves them so well, and whom they love with all their hearts.” — Spurgeon
2. James 1:13–16 – The Source and Progression of Temptation
“Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death. Do not be deceived, my beloved brethren.”
— James 1:13–16, NKJV
a. “Let no one say when he is tempted…”
James warns believers not to blame God for temptation. While God tests our faith (James 1:2–4), He never tempts us to sin. God cannot be tempted by evil because He is perfectly holy, and He does not entice others to sin because doing so would violate His very nature.
Habakkuk 1:13 – “You are of purer eyes than to behold evil, and cannot look on wickedness…”
The blame lies not with God, nor even primarily with Satan, but with our own hearts.
b. “Each one is tempted when he is drawn away by his own desires…”
Temptation originates in the sinful desires within us—our flesh (epithumia). We are “drawn away and enticed,” like fish caught by bait, or a man seduced by a harlot (see Proverbs 7:6–23).
“Satan tempts: God tries. But the same trial may be both a temptation and a test… It was a temptation from Satan’s side; it was a trial from God’s side.” — Spurgeon
We often blame external forces—Satan, culture, others—but the real traitor lives within.
Our corrupt nature takes God-given desires (hunger, rest, intimacy) and distorts them into sinful cravings (gluttony, laziness, lust).
c. “When desire has conceived, it gives birth to sin…”
James uses the image of conception and birth to show the internal progression of sin:
Desire – corrupt longing
Conception – union of desire and will
Birth – act of sin
Maturity – habitual sin
Death – spiritual destruction
Romans 6:23 – “For the wages of sin is death…”
Proverbs 14:12 – “There is a way that seems right to a man, but its end is the way of death.”
“This is the true genealogy of sin and death.” — Clarke
d. “Do not be deceived, my beloved brethren…”
The greatest deception in temptation is the lie that sin will benefit you. Satan always promises life and freedom—but he delivers bondage and death.
John 10:10 – “The thief does not come except to steal, and to kill, and to destroy…”
Galatians 6:7 – “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.”
This warning is pastoral and personal—“my beloved brethren.” James pleads with the church not to fall for the same ancient lie that deceived Eve (Genesis 3:4–5).
D. God’s Unchanging Goodness and the Call to Righteous Response
James 1:17–20 – God’s Nature vs. Man’s Nature
1. James 1:17–18 – The Goodness of God in Contrast to Temptation
“Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.”
— James 1:17–18, NKJV
a. “Every good gift and every perfect gift is from above…”
James pivots from the corrupt origin of temptation to the pure source of all true goodness: God Himself. Unlike the deceptive lure of sin that leads to death, every truly beneficial and perfect gift “comes down from above,” signifying its heavenly origin.
Earthly pleasure and worldly promises may seem good, but only God gives gifts that are both intrinsically good and perfect in their purpose.
What may appear to be a “good” gift (like wealth or fame) must be evaluated eternally, not emotionally. What benefits the soul is what God defines as good.
b. “…And comes down from the Father of lights, with whom there is no variation or shadow of turning.”
God is described here as the “Father of lights”—the Creator of the sun, moon, and stars (Genesis 1:14–18). Unlike celestial lights that change positions, cast shadows, or diminish in brightness, God never changes.
Malachi 3:6 – “For I am the Lord, I do not change…”
Hebrews 13:8 – “Jesus Christ is the same yesterday, today, and forever.”
There is no shifting, no inconsistency, no flicker in God’s character. While our temptations fluctuate and our feelings waver, God’s goodness is steady and dependable. His gifts are not based on merit but upon His immutable grace.
“When night comes, the darkness isn’t the fault of the sun… Instead, the earth has turned from the sun. Likewise, when spiritual darkness comes, it is not because God has changed—it is because we have turned from Him.”
c. “Of His own will He brought us forth by the word of truth…”
God’s most gracious gift is our salvation, and this was not due to any initiative on our part. It was of His own will, not human merit or religious effort, that He “brought us forth”—a birth term, echoing regeneration.
John 1:13 – “…who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
1 Peter 1:23 – “Having been born again, not of corruptible seed but incorruptible, through the word of God…”
The means of our new birth was “the word of truth”—the gospel. This affirms the centrality of Scripture in salvation. God sovereignly acted, through His Word, to bring us into spiritual life.
“Now mostly, men who are generous need to have their generosity excited… But ‘of His own will,’ God did to us all that has been done, without any incentive or prompting… because His name and His nature are love.” — Spurgeon
d. “…That we might be a kind of firstfruits of His creatures.”
The term “firstfruits” refers to the initial and consecrated portion of a greater harvest (see Deuteronomy 26:1–4). Believers are the first evidence of God's redeeming work, set apart for His glory.
Just as the firstfruits were offered to God in the Old Testament, believers are the first portion of God's spiritual harvest under the New Covenant.
James may also be referring to Jewish believers as the firstfruits in the Church Age, anticipating the future ingathering of Gentiles and the restoration of all creation (Romans 8:22–23).
“In the previous verses, James told us what man’s lust brings forth: sin and death. Now he tells us what the will of God brings: life, salvation, and glory.”
2. James 1:19–20 – A Call to Righteous Restraint in Speech and Emotion
“So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God.”
— James 1:19–20, NKJV
a. “Let every man be swift to hear, slow to speak, slow to wrath…”
These imperatives describe a righteous posture of the believer’s heart and conduct, particularly in trials and temptations. This verse is a direct outworking of being “born of the word of truth” (verse 18).
Swift to hear – Eager to listen, especially to the Word of God (Romans 10:17).
Slow to speak – Self-controlled in response, reflective rather than reactive.
Slow to wrath – Disposed toward patience, not emotional outbursts.
This triad of Christian maturity stands opposed to prideful impulsiveness, which fuels division, error, and personal strife. Much sin could be avoided by simply listening more and reacting less.
“Hath not nature taught us the same that the apostle here doth, by giving us two ears, and those open; and but one tongue, and that hedged in with teeth and lips?” — Trapp
b. “For the wrath of man does not produce the righteousness of God.”
This is a critical truth: human anger, even when cloaked as “righteous indignation,” rarely produces God's righteousness. Instead, it fuels self-righteousness, pride, and often sin.
Proverbs 14:29 – “He who is slow to wrath has great understanding, but he who is impulsive exalts folly.”
Ecclesiastes 7:9 – “Do not hasten in your spirit to be angry, for anger rests in the bosom of fools.”
James is not denying that God’s wrath is righteous, nor that righteous indignation is ever appropriate. However, he is warning that man’s natural wrath does not accomplish God’s holy ends. It is more likely to defend ego than truth, more likely to harm than heal.
5. (James 1:21) Standing firm against the lusts of the flesh.
Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. (James 1:21, NKJV)
James exhorts believers to lay aside all filthiness and the overflow of wickedness. This command reflects the believer's responsibility to renounce any remaining moral corruption. The word “filthiness” describes a deep moral defilement. Trapp calls it “the stinking filth of a pestilent ulcer,” further explaining that sin is “the devil’s vomit, the soul’s excrement,” drawing a graphic allusion to the waste of the sacrifices thrown into the brook Kidron. Such imagery reflects the seriousness of sin and the need for its removal.
The phrase “overflow of wickedness” (or “superfluity of naughtiness” in the KJV) refers to the abundance or excess of moral evil that proceeds from the flesh. It represents what remains even in regenerate people that must be actively resisted and stripped away.
In contrast to this moral filth, the believer is to “receive with meekness the implanted word.” The term “receive” is not passive—it means to welcome or embrace, as one would accept a treasured gift. Spurgeon notes, “The first thing, then, is receive. That word ‘receive’ is a very instructive gospel word; it is the door through which God’s grace enters to us. We are not saved by working, but by receiving; not by what we give to God, but by what God gives to us, and we receive from him.”
This Word is not foreign to the believer; it is already “implanted.” The seed of the gospel, once sown into the heart, must be nurtured with humility. A teachable spirit is essential. Meekness is not weakness—it is controlled strength, the disposition of one who submits to God's authority. The result of receiving the Word is clear: “which is able to save your souls.” This is not limited to initial justification, but speaks of the ongoing work of salvation—sanctification now and glorification to come.
6. (James 1:22–25) How to receive the Word of God.
But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does. (James 1:22–25, NKJV)
James warns that hearing the Word without doing it leads to self-deception. To be a “hearer only” is to fall into a religious illusion—thinking that listening to a sermon or reading Scripture is sufficient, while never applying or obeying it. True faith produces action. Jesus made the same point in Matthew 7:24–27, concluding the Sermon on the Mount by contrasting the wise man who hears and does the Word with the foolish man who hears but does nothing. The former builds on the rock; the latter on sand. Both hear, but only one acts in obedience—and that one stands in the storm.
James gives an illustration: the passive hearer is like a man looking into a mirror and then immediately forgetting what he saw. The Greek implies an intense, detailed look—this is not a casual glance, but careful examination. Still, it is unprofitable because it does not lead to any change. There may be conviction, even knowledge, but without action it fades into irrelevance.
Spurgeon draws attention to the depth of the mirror: “The glass of the Word is not like our ordinary looking-glass, which merely shows us our external features; but, according to the Greek of our text, the man sees in it ‘the face of his birth’; that is, the face of his nature.” The Word reveals our true condition—our sin, our heart, our motives. To ignore that reflection is to remain unchanged.
Instead, the faithful believer is described in verse 25: “But he who looks into the perfect law of liberty and continues in it...” The phrase “looks into” implies stooping down, examining intently. This is serious study. The “perfect law of liberty” is the gospel—called a “law” because it governs us, and “liberty” because it sets us free from sin, legalism, and death (see Romans 8:2). It is not bondage, but freedom.
Clarke comments that “continues in it” (Greek: parameinas) suggests a lasting, intentional examination. The one who stays near the Word, who meditates on it, who returns to it again and again—not forgetting what he saw but doing something about it—“this one will be blessed in what he does.” The blessing is not promised to the one who only learns, but to the one who obeys. Doctrine and application are inseparable.
7. (James 1:26–27) Examples of what it means to be a doer of the Word of God.
If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world. (James 1:26–27, NKJV)
Having established that true faith is demonstrated by obedience and action, James now provides concrete examples of what real, lived-out religion looks like. He begins with a warning about self-deception. “If anyone among you thinks he is religious…”—the word used here for “religious” (threskos) refers to outward, ceremonial observance. It is not commonly used in the New Testament, and when it is, it is never cast in a positive light (see Acts 17:22; Colossians 2:23). James deliberately uses it to expose those who mistake performance and formality for a genuine walk with God.
James cuts through this shallow religious pretense by pointing to a man’s speech. “Does not bridle his tongue…”—the tongue serves as the barometer of the heart. A person who cannot govern his words betrays the state of his soul. Such a man is not merely failing in etiquette or politeness; he is “deceiving his own heart.” He may fool others, but not God—and ultimately, he is fooling himself. This kind of “religion,” James says, is “useless.” It is vain, hollow, and void of spiritual value.
Matthew Poole notes that James may have had the religious elite of his day in mind, particularly the Pharisees, who emphasized ceremonial purity while committing gross moral injustices. As Jesus declared in Matthew 23:23, “Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith.” These same hypocrites “devoured widows’ houses” (see Matthew 23:14), showing that even supposed reverence for God can be weaponized in the service of sin.
James then outlines the opposite of this vain religion. He describes “pure and undefiled religion before God and the Father.” The emphasis here is profound: it is not what appears righteous before men, but what is righteous in the eyes of God. The phrase “before God and the Father” reminds us that God sees through all pretense and hypocrisy. He weighs the motives of the heart. True religion is not measured in rituals, but in mercy and moral purity.
James names two central features of real faith in action. First, “to visit orphans and widows in their trouble.” These two categories—orphans and widows—represented the most vulnerable and helpless members of society. To “visit” them (Greek: episkeptesthai) means far more than to check in or make a courtesy call. It conveys the idea of deep concern and active care—providing oversight, aid, and encouragement. Adam Clarke explains that it includes relieving their needs, sympathizing in their distress, instructing them in the truth, and commending them to the Lord.
Spurgeon observed that “charity and purity are the two great garments of Christianity.” The believer’s duty is not fulfilled by financial giving alone; he must be personally involved. James highlights the importance of going to the afflicted in their condition and being the hands and feet of Christ to them. This echoes the spirit of Matthew 25:40, where Jesus says, “Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.”
The second feature is “to keep oneself unspotted from the world.” This is moral and spiritual separation, not isolation. It is the pursuit of holiness in a world that is stained by sin. The word “unspotted” implies a life not polluted by the moral filth James previously mentioned in verse 21. A believer is not called to retreat from the world, but to live in it without becoming like it. As Jesus prayed in John 17:15–16, “I do not pray that You should take them out of the world, but that You should keep them from the evil one… They are not of the world, just as I am not of the world.”
Spurgeon captured this tension beautifully: “I would like to see a Christian, not kept in a glass case away from trial and temptation, but yet covered with an invisible shield, so that, wherever he went, he would be guarded and protected from the evil influences that are in the world in almost every place.”
James presents the tragic example of Lot as a man spotted by the world. In Genesis, Lot chose to live near Sodom for its prosperity, eventually moving into the city and becoming entrenched in its leadership. Though called “righteous” in 2 Peter 2:7, Lot suffered the loss of his family, his wealth, and his influence, escaping judgment with nothing but his life.
F.B. Meyer adds this final reflection: “There is no book with so lofty an ideal of what life may become when it is yielded to the grace of Christ. A cleansed heart, and an unspotted robe; no sin allowed and permitted in the soul, and no evil habit allowed to dominate and enthrall the life.”
